Wendy Cheng previews my upcoming book: Dream of the Water Children

cloyd - COVER - FINAL -v2

A Black-Japanese Amerasian reflects on life in the present, with the traces of wars and their aftermaths. 2Leaf Press is pleased to announce the publication of Fredrick D. Kakinami Cloyd’s first book, DREAM OF THE WATER CHILDREN, MEMORY AND MOURNING IN THE BLACK PACIFIC, in June 2016. In Dream of the Water Children, Fredrick Kakinami Cloyd delineates the ways imperialism and war are experienced across and between generations and leave lasting and often excruciating legacies in the mind, body, and relationships.

READ The Preview Here:   http://2leafpress.org/online/preview-dream-of-the-water-children-wendy-cheng/

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MY BOOK – Coming Fall 2014

1 - Web Version

My Book will be released this Fall 2014, by 2Leaf Press!!

Introduction by Gerald Horne

Foreword by Velina Hasu Houston

Cover Art by Kenji Chienshu Liu

Here are just a few preview comments about the book:

Fredrick Douglas Kakinami Cloyd has written a profoundly moving and thought-provoking book. He courageously challenges our neat categories of identity, going beyond broadening our understanding of mixed race to touch what is human in all of us. This book will shift readers’ perceptions and assumptions and may change many lives. Above all, Cloyd is a master story-teller who honors and respects memory.

–Roxanne Dunbar-Ortiz, historian and writer

This is a mature book that moves fluidly, as the mind moves, untroubled by traditional distinctions between writing considered to be academic vs. creative, memoir vs. personal essay, sure-footed in unexpected ways. This genre-bending book is not “experimental writing.” The author knows what he wants to say and he knows how he wants to say it, seeking, in his own words, “restoration and reclamation” for silenced voices and histories never erased because they have not yet been written. Dream of the Water Children demands that its reader rigorously consider the constructed nature of memory, identities, and historical narrative. And it is also an enormously kind and passionate chronicle of a son’’s long journey with his mother. To read it is to marvel, to learn, and to discover anew what surrealist poet Paul Éluard said: “There is another world, but it is in this one.”

–Patricia Mushim Ikeda
    Buddhist teacher / activist
    Oakland, California

Can be read as a ghost story, a meditation on how to disassemble the heartbreak machines; a catalog of copious tears and small comforts. This is a challenging example of personal bravery and filial love. It puts the “more” in memory.

–Leonard Rifas, Ph.D
   Communications, University of Washington

2Leaf Press Book LINK: http://2leafpress.org/online/dream-water-children/

Upcoming Presentations I’m doing!

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October 26, 2013

8:00 pm

Reveries and Rage: On Colonization and Survival

Presenting with other Queer and Trans people against colonization

‘Dream of the Water Children’ Reading

at Audre Lorde Room, Women’s Building, Mission District, San Francisco

Tickets: $10-15  (Click here)

 

 

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November 2013

1:00 pm

Generation Nexus: Peace in the Postwar

Artists’ Exhibition and Panel Discussion

National Japanese American Historical Society, Building 640 Learning Center

(at Controversial Military Intelligence Learning Center)

Presidio, San Francisco, CA

November 17: Exhibit Opening (I will have a kiosk with other artists)

November 23: Artists’ Panel Discussion on Peace in the Postwar

Great POST by Mauro Sifuentes – Defining from where we are speaking

My colleague on his blog, has written a very straightforward piece, defining some terms.  When reading posts and comments, those of us who have invented/invested time, energy and commitment into the techniques of oppression that we and others practice as individuals, communities, groups, organizations, nations, etc., it cannot be taken for granted that we are speaking about the same things in the same way.

Especially terms that are ‘loaded.’  The issue is that when people bring certain words up, there are shields and defenses and attacks.  There is a wall that goes up.  When you, the reader, are reading my posts, please understand that all language has underpinnings and differences and purposes, no matter how ‘common’-sounding.

So Mauro Sifuentes has done a fantastic job in presenting what I feel/think/understand to be what I am speaking of when I talk about racism, for instance.  Other ‘ism’ terms are similar.  The issue is how our ‘good’ vs. ‘bad’ emotions about these things, work to protect ourselves from being ‘bad’ and therefore not dealing with how it works as a STRUCTURE, not ‘inside’ like some kind of cancer.  That is the common psychological language that keeps people in denial about how the structure is what we live within, through, with, as, and also in resistance to these ‘ism’-forms in various ways and amounts and intensities.

People who have been a target of isms, and have experienced more violence, and/or have seen it expressed upon others through physical, emotional, institutional, legal, military, and other ways in which violence is transmitted, will feel more urgency.

There are many factors in the maintaining of oppression that we practice everyday ‘without meaning to.’

Being mobile, being ‘good,’ equalizing, making people feel good, charity, and a whole host of other things have links to oppression (they aren’t necessarily maintaining, but play their part).  For example, being mobile–both physically and emotionally/mentally/spiritually, are conventient roads to escape and deny.  Being mobile is connected to privilege (some can move further and faster and easier than others due to socio-economic class/caste, race, gender, nation, etc.).

Individualism itself, embedded in individualities and corporate capitalism and western religious ideals, are also a factor in how racism and sexism and heterosexism, for instance, functions.  In other words— have we, as persons, grappled with how our individual sense of self, our individual lives and philosophies, are individualistic, or alienating, or isolating, or without history of community, etc.?  We are individuals, yes.  But individualism is not the same as individuality,  Individualism privileges American-centric, capitalist, community-destroying forms of relations.  Individuality is another thing altogether.

The issue of the ‘survival of the fittest’ in relation to science and progress, is very much an unquestioned aspect of the ignorance and escape from dealing with racism by the so-called ‘good’ people.  So the targets are sad, crazy, or cured through therapy.  The other end is that the targets are all equal to us and these are just isolated events that can just be taken care of with ‘don’t worry, be happy’ or with the understanding that an ism effects ‘them’ and not ‘me’ so I will feel sorry and do what I can for ‘that friend’ or ‘community’ but it really is their business and not ours.

One, and perhaps the most important point of Mauro’s posting, is forgetting and alive-ness.  Being alive is mere surviving when it is cut-off from history.  Our forgetting of where we’ve come from and the processes that create our current world is a primary reason why our lives are the way they are and increasingly smaller and smaller–personal joy and expression and comfort.  This fits in with the current state of the cultural malaise of the ‘meaning of life’ that has been trained into us in the United States, globalizing itself.  Colonialism plays out continually through us and our values.

They are not really ‘our’ values.  However, they are dependent on our forgetting the patterns and structures and powers that create our world and what we have to do or not do, survival, happiness, understanding and knowledge. Or not.

Understanding is the first open light towards change.

Here is the link to Mauro Sifuentes’ post:  Turning Our Backs On History: Internalized Racism and Class Oppression

My Poem published in KARTIKA REVIEW!

Kartika Review is one of the best literary journals dedicated to Asian-Americans.

The current issue– the Spring 2012 issue has just come out.

My first poem has been published in it (page 54).

It is entitled: For Kiyoko, Epitaph/Chikai – which is dedicated to my mother who recently passed, just this past September.

On ‘Pearl Harbor Day’ : December 7th

On a certain You Tube video I found randomly on that site in my search for videos about Pearl Harbor to see how there were patterns on how information and memory are represented, I found some comments by viewers on a couple of sites, that mirror those of comments on Hiroshima 1945.  Some of the people on these sites, commented that the Japanese deserved the Atomic Bomb.  This echoes thoughts and sentiments expressed by many people I’ve known from the Philippines, Korea, Vietnam, and other places where Japanese imperial forces committed atrocities.  So as we all must know and understand by now, is that the past is never gone.  The past lives in different ways and forms, in the present.
When I was eleven and twelve years old, our family lived in Hawaii, in an area called ‘Halawa’ in Aiea.  Until this time, we had moved from Japan to Albuquerque, New Mexico, then to Hawaii.  During these times, I remember that my mother grew steadily despondent and quiet.  But in Hawaii, my mother began to feel enlivened by company and a social life.  All around were families that were of Portuguese, Saamoan, Caucasian, Japanese-Hawaiian, Hawaiian, Black, Puerto Rican, and other ethnic groups that defied the notion of separate and divided.  Our neighbors immediately closest to us, with our front doors not even a meter apart, were the Aiu family.  I was close with the four kids of theif family.  They were Caucasian.  Mrs. Aiu, the mother of the nuclear family, was very friendly and kind and I remember her helping my mother with many adjustments to living in our new home.
She was in her teens on the morning of December 7, 1971.  When I asked her a couple of times, about that day, she would say how horrific it was and terrifying, and she would describe their run into the bomb shelters near the house.  We lived in a housing complex that had been through that attack and remnants of that day are seen in the bullet holes and craters created by Japanese pilots with their planes that day.
One day, I heard my mother crying in her room.  I went to see what was happening and she said to go back to my room and nothing was wrong.  I was afraid and sad.  When I was in my room I heard the front door open and Mrs. Aiu called out to us that she was in.  In those days, in Hawaii, people rarely knocked on doors of friends.  Just as it had been when I was a child in Japan, we enter homes without knocking or doorbells, announcing our presence.  That day I told Mrs. Aiu that Mama was in her room crying and I didn’t know what was wrong.  Mrs. Aiu went in to find my mother in her bed, crying, yet nothing was physically wrong.  Mrs. Aiu pulled my mother’s head gently into her chest and rocked my mother while stroking her hair.  I felt sad, relieved, and inept, not knowing what I–a twelve year-old could do in this situation.  My mother’s loneliness as a military bride in the US had not sunk in for me.
Later that same night, Mrs. Aiu returned with a pot she held with pot-holder gloves.  She carried this into my mother’s room and she opened the lid.  It was oka-yu, or as my mother called it: okai-san (rice gruel).  Mrs. Aiu had also placed an umeboshi (preserved Japanese sweet plum) in the middle of the okayu, with its distinct purple pink color.  My mother again began to sob and Mrs. Aiu held her for awhile, tellilng her that everything will be okay.  I remember this as a photo in my memory.  And soon, Mrs. Aiu began to feed the okayu to my mother as she cried and ate.  My mother said in her broken English: Sank- U, Sank-U.
I remember asking Mrs. Aiu a couple of weeks later why she was so nice to us, since she was a white-American who had been bombed by the Japanese.  She told me that governments and military people play games with people but that is no reason to hate a whole people.  She said that my mother did not create the war and did not make any hatreds and obedience on her own.  So she felt that we should all be taking care of each other as people.
December 1941, Hiroshima 1945, the fire-bombings of 66 major Japanese cities, the devastation of war on all sides of the Pacific and inside of it–all did not begin in 1941 or 1939 or 1925.  The dates are markers of certain events that are used by the people writing the stories.  They may all contain elements of a ‘truth.’  However, it’s never the way are told or shown.  We must think.  Japan’s rise to imperialism had a whole array of reasons that explain (but do not justify) its complexities in the international racisms that existed.  Elite militarisms in desperate contexts as well as moral superiorities.  No American or European group of men in world government, took any Asian nation seriously.  They were inferior.  This creates a certain kind of ‘blowback.’
But I remember Mrs. Aiu’s kindness and sober way of carrying herself in thoughtfulness.  The memories of December 7th, for her, were to be lived with increasing self-education, thought, care across difference.  This contrasts strongly with those who view vengeance as the priority.  However, pain is pain, memory is memory.  How will we, in the world, move forward.  It is easy for those who do not understand the horrifying life of living in war and domination, and who would admonish others to forget and ‘be peaceful.’  This is also violent.  We must work together to forge memories ‘with’ these pains of history in life and to transform them.  Others are still more attracted to violence and the only way they can attain their self-mastery is through the mastery of others.  Violence is a tool.
My mother.  Mrs. Aiu.  Hiroshima. Pearl Harbor.  But there’s always more behind the representations.  Shanghai, Nanking, Brussels, San Francisco Peace Treaty, Manchuria, Taiwan, South Korea, European colonialism, US economic and military wealth, Christian missionaries, racism.
In memory of soldiers who sacrifice themselves in the name of the game of governments, in the name of the military’s game of vying for supremacy or being killed, in memory of those families who suffer.  In the memory of deaths that make our nations and realities.  There is not much else in the world but that we are alive because of people who have died in the name of nation and its constructed honor.  The honorable, the valiant, the inescapable link between valor and violence. In memory, can we construct different memories?
Thoughtfulness.  Kindness. Commitments to forging peace across differences.

CORRECTED: New Blog about the historical Black Pacific

My new Blog site focused completely on my work in the world:

NEW BLOG SITE  (click here)

Some folks have noticed that I am not posting as intensely as I was a year ago.  This is because I am focusing increasingly on my presentations and work on my multimedia project and book: Dream of the Water Children.

I will continue to work here, on my ainoko blog but I will be posting on my Water Children blog, which means I will be on this ainoko site a tiny bit less frequently.  Please continue to follow me.  If you’re interested in following progress on my book and to hear the underpinnings of the project, the historical and cultural legacies and thoughts that will continue to form this multi-layered project, please visit both my website on the book, and the blog.

My Dream of the Water Children WEBSITE  is on the tab at the top of this site with the title Dream of the Water Children along with an overview.  You can ALSO CLICK HERE.

NEW BLOG SITE:  CLICK HERE

Please stop by, support, spread the word, come to my presentations, make comments, “like my posts” and whatever else you can!  Thanks!